1 The minimum requirement

The healer should be able to fluently read Koran. The more he believes in Koran and practices its teachings, the greater effect his recitation will have on the patient. While reciting the holy Koran, the healer has to focus on the meaning and feel the recitation. This will also make healing more efficient. Recitation needs to be powerful enough to remove sorcery and evil eye; therefore, the level of piousness of the healer needs to be defined. The conclusion reached is that the person must have experienced accepted prayers and obtained divine responses at least from time to time in difficult situations. In fact, being able to resolve serious problems by beseeching Allah and following teachings of Islam indicates a certain level of certitude in Allah and religious practice. It also shows that the person is accepted by Allah and their prayers are effective. The situation in the roqya is similar: the healer appeals to Allah to cure the patient and uses Allah’s words from Koran. It is obvious that the more faith we have, the more efficient we will be in healing; the level of faith is an important condition for a cure. I advise you not to judge healers (or any Muslims) based on physical appearance: there are men with no beard and women with no hijab who have their prayers immediately accepted.

Those who had negative experiences with their prayers being accepted should not be prevented from curing. However, if they do not succeed in having their prayers accepted (or do not even try to), I can only advise them to try their best to succeed in it because they do not know what Allah knows. It would be indeed a great pity to discover after death that none of their actions have been accepted. Besides there is never a guarantee that recitation will also be accepted and thus have any effect.

It is possible to read Koran fast, but what is more important is to feel each verse and word we read. With practice, the reader is able to concentrate more and more on the meaning of the Koran. While reciting, they understand that verses apply to the harm caused as well as to the jinn or sorcerer. They should remember that they serve as intermediary only ‘transmitting’ Koran to the patient in order to release them from sorcery. Healer needs to understand that it is Allah who addresses the sorcery or the jinn, the healer destroys the harm by uttering Allah’s words, and it is due to Allah’s will that the sorcery can be removed. The reader staying aside means that they concentrate on recitation, so they can feel that Allah is speaking and addressing the evil. Reader stays aside the whole time and does not have the power to influence the evil themselves; they are just a neutral intermediary. Let us imagine Allah’s anger toward transgressing jinns, and how much Allah hates sorcery. Try to hate what Allah hates and be angry for what makes him angry. A believer should have goodness and love but also anger and hatred when Allah demands so; see what Allah says about punishing sorcerers: “Let not compassion move you in their case in a matter prescribed by Allah – if you believe in Allah and the Last Days” 24/2. Let us imagine what Allah would tell them if he was talking to them, these are the words you are reciting to them.

While reciting, the healer takes intention to remove the evil from the person, and any other unsuspected sorcery one may have. Also, it is important to make the intention for harm to be returned to the sender if it is sorcery (we know that this technique works, but we do not know if it works every time). This is a remedy against sorcerers added to the supplication of the victim. So, healers should always make this intention while curing people and ask victims to do the same during their treatment. Except in cases when you think the sorcerer will fight back and you prefer to simplify the situation. If all sorcerers’ victims were sending evil back then we would get rid of sorcerers quickly by the grace of Allah, and we would be able to cure and protect ourselves and our homes. It is not necessary to know by heart all verses to be recited, reading them from the Koran would be sufficient. However, it is necessary to be able to read the verses clearly and comfortably.

2 The risk

When treating jinns, we need to have constant protection because they often retaliate, once we remove them from people. The first protection is not to be afraid and to know that we are stronger than them with faith and Koran. Secondly, we should have no sin in our conscience: consciously disobeying Allah and refusing to repent creates a black point in our hearts which creates is a window for jinns to attack. This will trigger both spiritual and physical weakening.

For example, a man does not lower his gaze in front of a woman. A jinn comes in his dream in shape of a desirable woman. The person again does not lower his gaze and remember Allah, and looks at the woman with desire. This man’s protection has weakened and he becomes a target for attack. Spirituality has gone down as well as physical well-being has suffered: he may have low energy levels and may catch flu. If this happens, we immediately need to repent and carry on fighting. We can consider the roqya as a treatment to improve our spirituality since we cannot afford to drift away from the religion more than we already have.

Also, consider duaas for protection covered in the chapter §D.2.

Very correct and strong brothers who perform roqyia (raqi) may be attacked by jinns who want to take revenge. These brothers may find it impossible to beat those jinns. This means the raqi have been bewitched. This the explanation that always comes up. The sorcery makes a gap in person’s defense mechanism so they cannot protect themselves against jinns. So if you notice that you cannot dominate jinns, immediately relate it to sorcery, cure yourself or have someone to cure you. Do not stop until you are cured and once you are continue performing roqyia because if you don’t then it means you have failed the test and a great number of people will be deprived from the good you would have caused them otherwise. It is true that Allah will not put a person through the test which they cannot endure, so try to develop your potential and go beyond the test instead of renouncing and choosing the easy way out.

Importantly, we need to get ready to receive the jinn: they come to retaliate in dreams in a form of a scary creature. Do not be scared, read Koran (the verse of the throne 2/255 is the most efficient, or else the Fatiha for those who do not know it); the jinn will burn and run away: that’s victory! The jinn are weakened and would not easily be back, and the person is strengthened in their faith and their self-confidence increases. We then proceed to the higher level: instead of reading to make the jinn run away in our dreams, we catch him so he does not escape and we recite until he dies. The jinn may struggle or read with you or do various things to destabilize you: do not pay any attention, do not stop reciting whatever he does until he dies. Sometimes, we wake up just before his death, which means that he ran away. Whether we succeeded in killing him or not, we can be sure that he will not come back. Also jinns wanting to enter you will quickly realise that the game is too risky for them as they can get killed. In fact, as soon as a jinn comes up in a visible or perceptible shape, in dream or in reality, he becomes vulnerable under this shape: if we kill him in the shape they have taken, we have really killed the jinn. Finally, we just need to chase two or three and kill one or two to be preserved from any other attempts from them. To remember what needs to be done in dreams, zikr needs to be dominating person’s mind at most of times. We must not allow ourselves to drift to futility and always have a little reflex reminding us of Allah: ‘’Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo! They see (aright)!’’ (7/201). Ideally, before sleep one needs to be determined after zikr to repeat the verse of the Throne 11 times. This will help us to be protected from the jinn in our sleep and catch the jinn in the dreams. If we miss the jinn in our dream, we should try to do better next time. The effective way of protection against jinns is being able to quickly detect them in our dream and recite Koran to them without hesitation. They then will not have the means to reach us and even run away from us.

Recommend this method to your patients having nightmares: they should read the verse of the Throne 11 times before sleeping (or the Fatiha if they do not know it) and be mentally determined to catch the evil whatever shape it takes and to recite the verse of the Throne to them. They may not succeed the first time. They will the second time; or the third. As they get used to reciting the verse in their dreams they will get more spontaneous and confident. Eventually they will try to catch the jinn and recite Koran in order to kill him/her. Then insha’Allah, the problem would be solved: either it will make the jinn run away, or weaken and neutralize him (which is a great progress), or finally, have the jinn killed. But above all, they would have improved their faith and their self-confidence and confidence in Allah, which is an invaluable result.

If the person regularly cures patients from sorcery, he has to get ready for sorcerers counter offensive: the wicked ones notice that their goal was not reached, so they go back to the sorcerer and demands results for the money they paid or pay again to get the expected results;. The sorcerer then conducts investigation with the help of the jinns: they realise that you have cured a victim, and then they send the sorcery again for the victim and you, the healer. This is rare, and most of the time, sorcery has no follow up and there are no consequences in healing it. But if this happens for one person in twenty and if you cure twenty persons per week… you receive an average of one sorcery per week, of high grade because it is meant for a healer, not an ordinary person. So if you regularly or often cure, you should be on alert to any sign of sorcery, jinn or evil eye and should not hesitate to cure yourself and your family as much as needed. I would advise you as a prevention to bath with a bottle of Koran (see procedure below) any time you take a shower. Always prepare a large number of bottles and bath with it all year long, before encountering problems, this way you will avoid problems insha’Allah. If you are a beginner, you should be in contact with a professional raqi and consult them from time to time. Also, treat the place where you cure: once a month is reasonable or as soon as you notice alarming signs such as family members fall sick, or you lose energy and enthusiasm, or your encounter difficulties in achieving simple things, etc… Also perfume the area in order to attract angels and chase devils and bad jinns away.

3 The non-risk

I would like to comfort readers on risks associated with curing the needy. I would like more people get involved because the scourge is so widespread that the curing capacity must become common.

A mother should be able to cure her children against evil eye; there is no risk here. A practicing Muslim should be able to remove eaten sorcery for his friends and family, here too there is no risk. When you or your family or you house have already been attacked, risk no longer applies. Since you are already in the situation you must fight back because being actionless will not save you. In short, for a serious practicing Muslim, who endeavors to pray on time, avoids most prohibited offenses, progresses in the religion learning, and improves their spirituality, it is strongly recommended to know about roqya rudiments to be able to act in case there is no professional around when needed.

Some excellent brothers, perfectly competent, refuse to get involved in roqya for fears of sorcerers reprisals to them and their family. Subhan Allah! Sorcerers do not fear Allah and Hell, believers and their prayers, and we, in truth, fighting for the good, will be scared of the devil and his allies?! Then Satan henchmen will massacre us without us even trying. Of course, we will face all kinds of hardships as well our families for the sake of roqya, but we would have cured hundreds of people insha’Allah, and we will win all the battles by the grace of Allah as long as we stick to Allah’s path, and “Allah helps the servant as long as the latter helps his fellow brother”. In the distress, Allah will bring you angels, Muslim jinns or decisive dreams to help you in shaAllah, and the evil from the wicked ones will go back to them and the final victory is for the pious ones.

For those already involved in roqya without considering the risks, I would like to say: I hope this book will support you and assist in your efforts as you are the primary audience of this book.

4 The commitment

To those willing to get more involved, a piece of advice: have no other goal in your life but Allah, then everything will be all right. All problems you face will be a fortification for your faith, a forgiveness of your sins, a cause for repentance, an increase to your experience. I never saw in my life an activity increasing faith more than roqya, not to mention it allowing you to preach Islam to men and jinns as well as gaining good actions and blessings from people you cure. It may also generate decent income, preventing you from getting involved in prohibited financial activities, which harms the image of the practicing Muslim as well as the Muslim themselves. I wrote in “the spiritual path” that you should only get involved in this field by divine authorisation. You can consider the urgent need around you and the information I am exposing in this book as well as the obligation in Islam to assist your fellow Muslim and acceptance of some of your prayers as a divine invitation to start.

Help people as much as you can, but not more. Do not give up other activities you consider important. Do not unbalance your family life. Do not face situations that are beyond your control. You will have to refuse some services: you should favor general and long term interest. You will be solicited from everywhere and at any time: set limits.

Ask your customers to help you: see next chapter §A.2. Some people will stress you for little outcomes: nothing forces you to get yourself into uncomfortable situation for them; refuse to bear them. Do not be too emotionally involved: do not suffer in the place of others, just help them. Beseech Allah for any embarrassing situation, but for easy ones too. Collaborate with your colleagues.

Try to organise yourself: make files for your patients, keep a follow-up, record your successes and failures. We need to be organized in our profession to assist its development.

5 Fees

The Prophet, blessings and greetings be upon him, agreed the sahaba should be paid for roqya. As long as you are not a professional, I advise you do not to ask for anything and do not to refuse anything, unless you are wealthy: but even in this case, it is good to get people used to contribute. If you become a professional, you can get inspired by our first poster:


Up to now, we let our patients appreciate the services we offer and pay what they can. We have now decided to set a minimal tariff for the following reasons:

- the time spent for treatment may take hours; in addition some people come late, bring unexpected guests along requiring ruqyia or do not come at all. We are also called for emergency cases after hours;

- herbs and bottles of water require purchasing, as well as the time and resources to acquire them. The herbs cost between 22 and 30 euro a kilo;

- risks for us, our families and homes: we often receive jinns or sorcerers retaliation whose victims we cure;

- roqya requires a lot of spiritual exercising and constant vigilance.

From now on, the consultation is set to 30 euro per person and 8 euro for any additional person, regardless of number of consultations required and no guarantee for cure is given. The only guarantee we can give is that we do our best for each patient.

This tariff is a minimum for the service offered. We do not accept for those who can pay not to pay. We accept to cure those who unable to pay, but we ask them something in exchange: work, products or services.

Some people want you to be like old imams in the country-side: they give you ridiculous amounts of money and expect you to accept their blessings as part of payment. I think these tariffs are an absolute minimum: it is impossible to work for less. Take what you think is right and do not let your goodness to be your weakness. Sometimes, customers do not understand that healers deserve a salary. By Allah’s will, the healer removes all barriers the victim could have kept all his life long: he would have never found a job, his marriage would have been broken, his child would have deviated or left his parents, he would have a surgery with no good result, he would have stayed in psychiatric hospital for the rest of his life. They must respect our profession and find time and money as they do for other things of this world.

Caution: I strongly advise you not to ever refuse to cure someone who has nothing: you can possibly ask them for something in exchange.

Some healers do not want to make it their profession because they want people to give what they want and people do not give much. They now find themselves in doing all kinds of jobs and only cure during their free time. What a pity to see a pious healer working as a night security guard or a worker in a factory rather than helping people and getting rewarded for it. When you meet such a person, give them an honest payment so they will not need to look for another job and do not take advantage of their kindness.

6 Organizing the profession

If you start making money through roqya, I would advise you to declare your income with authorities. You should identify yourself as an independent worker, a consultant, rather than an exorcist as this description does not fit a Muslim. You can also call yourself a “religious consultant” (if it is required to be more specific) or say that you perform “family psychotherapy” or “counseling and education”, or “traditional homeopathy”. This should describe your profession more or less when you fill various forms or when you children declare their parents' occupation at school. Do not hide your income from tax authorities, this is not legal.

Plan ahead for your expansion and organisation. When opportunity arises, get some people trained. Do not keep curing methods to yourself. Our profession needs to be organised: union of colleagues, experiences’ and techniques’ exchanges, “Islamic” services directory, agreed tariff, treatment centers, emergency services, training, maybe issue of certificates. Secondly, we should now start to set up medical file attesting our successes where medicine failed. If we prove that we help social security system save money, it will get their attention. We can establish links with some doctors, psychiatric hospitals and also various professionals dealing with sorcery related issues (like delinquency or divorce). Those professionals who believe in sorcery and jinns may advise their patients to consult us. We can also look at how Christians have organised their way of dealing with sorcery and possibly use some of their organisation methods.

As a start, I am giving a list of the roqya practicing colleagues on my website: Allah does know that it is not a matter of business or profit, but it is intended to help people trying to get out of troubles. I hope this list will grow and will include healers in all countries and cities insha’Allah, may Allah help us and strengthen Islam and Muslims.